Special Call Prof. Jay L. Garfield Commemorative Volume · Submissions Open
Announcements Newsletters About Us Contact
Search
MBh
Mahābhārata • Parva 12 (Śāntiparva) • Adhyāya 295

Śāntiparva Adhyāya 295

शान्तिपर्व • अध्यायः 295

Śāntiparva Adhyāya 295 of the classical Mahābhārata with 47 verses.

Total: 47 Verses • Citations: MBh 12.295.1–47 • 250 Lexicon Terms • Page 1 of 2 (Verses 30 shown)
सांख्यदर्शनमेतावदुक्तं ते नृपसत्तम । विद्याविद्ये त्विदानीं मे त्वं निबोधानुपूर्वशः ॥
English Translation
I have thus described you the Sankhya Philosophy. Listen now to me as I tell you what is Vidya (Knowledge) and what is Avidya (Nescience), one after the other.
अविद्यामाहुरव्यक्तं सर्गप्रलयधर्मि वै । सर्गप्रलयनिर्मुक्तं विद्यां वै पञ्चविंशकम् ॥
English Translation
The learned say that that Nature which is subject to Creation and Destruction, is called Avidya; while Purusha (Soul), who is freed from the attributes of Creation and Destruction and who is above the twenty-four topics or principles, is called Vidya.
परस्परमविद्यां वै तन्निबोधानुपूर्वशः । यथोक्तमृषिभिस्तात सांख्यस्यास्य निदर्शनम् ॥
English Translation
Listen to me first as I Tell you what is Vidya among success sets of other things, as explained in the Sankhya Philosophy. essences
कर्मेन्द्रियाणां सर्वेषां विद्या बुद्धीन्द्रियं स्मृतम् । बुद्धीन्द्रियाणां च तथा विशेषा इति नः श्रुतम् ॥
English Translation
Among the senses of knowledge and those of action, the senses of knowledge are said to from what is known as Vidya. Of the senses of knowledge and their objects, the former form Vidya.
विशेषाणां मनस्तेषां विद्यामाहुर्मनीषिणः । मनसः पञ्चभूतानि विद्या इत्यभिचक्षते ॥
English Translation
Of objects of the senses and the mind, the wise have said that the mind forms Vidya. Of mind and the five subtile essences, the five subtile essences form Vidya.
अहंकारस्तु भूतानां पञ्चानां नात्र संशयः । अहंकारस्य च तथा बुद्धिर्विद्या नरेश्वर ॥
English Translation
Of the five subtile and Consciousness, Consciousness forms vidya. Of Consciousness and Greatness the latter O king, is Vidya.
बुद्धेः प्रकृतिरव्यक्तं तत्त्वानां परमेश्वरम् । विद्या ज्ञेया नरश्रेष्ठ विधिश्च परमः स्मृतः ॥
English Translation
Of all the principles beginning with Greatness, and Nature, it is Nature, which is unmanifest and supreme, that is called Vidya. Of Nature, and that called Creator which is Supreme, the latter should be known as Vidya.
अव्यक्तस्य परं प्राहुर्विद्यां वै पञ्चविंशकम् । सर्वस्य सर्वमित्युक्तं ज्ञेयं ज्ञानस्य पार्थिव ॥
English Translation
Above Nature is the twenty-fifth (Soul) who should be known as Vidya. Of all Knowledge, that which is the Object of Knowledge has been said to be the Unmanifest, O king.
ज्ञानमव्यक्तमित्युक्तं ज्ञेयं वै पञ्चविंशकम् । तथैव ज्ञानमव्यक्तं विज्ञाता पञ्चविंशकः ॥
English Translation
Again, Knowledge has been said to be Unmanifest, and the Object of knowledge to be what is above the four and twenty. Once more, Knowledge has been said to be Unmanifest, and the Knower is what is above the four and twenty. I have now told you what is truly the meaning of Vidya and Avidya.
विद्याविद्यार्थतत्त्वेन मयोक्तं ते विशेषतः । अक्षरं च क्षरं चैव यदुक्तं तन्निबोध मे ॥
उभावेतौ क्षरावुक्तावुभावेतौ च नक्षरौ । कारणं तु प्रवक्ष्यामि यथा ख्यातौ तु तत्त्वतः ॥
अनादिनिधनावेतावुभावेवेश्वरौ मतौ । तत्त्वसंज्ञावुभावेतौ प्रोच्येते ज्ञानचिन्तकैः ॥
सर्गप्रलयधर्मित्वादव्यक्तं प्राहुरक्षरम् । तदेतद्गुणसर्गाय विकुर्वाणं पुनः पुनः ॥
English Translation
Those who are endued with knowledge say that both are to be called principles. On account of its attributes of Creation and Destruction, the Unmanifest is called Indestructible. That Unmanifest becomes repeatedly modified for the purpose of creating the principles.
गुणानां महदादीनामुत्पद्यति परस्परम् । अधिष्ठानात्क्षेत्रमाहुरेतत्तत्पञ्चविंशकम् ॥
English Translation
And because the principles beginning with Greatness are produced by Purusha (Soul) as well, and because also Purusha and the Unmanifest mutually depend upon each other, therefore is Purusha also, the twenty-fifth, called Kshetra.
यदा तु गुणजालं तदव्यक्तात्मनि संक्षिपेत् । तदा सह गुणैस्तैस्तु पञ्चविंशो विलीयते ॥
English Translation
When the Yogin withdraws and merges all the principles into the Unmanifest Soul (or Brahma), then the twenty-fifth (viz., Soul or Purusha) also, with all those principles, disappears into it.
गुणा गुणेषु लीयन्ते तदैका प्रकृतिर्भवेत् । क्षेत्रज्ञोऽपि यदा तात तत्क्षेत्रे संप्रलीयते ॥
English Translation
When the principles become merged each into its creator, then the one that remains is Nature. When Soul, too, O son, becomes merged into his own producing cause, then Nature with all the principles in it becomes subject to destruction and attains also to the condition of being without attributes on account of her dissociation from all principles.
तदाक्षरत्वं प्रकृतिर्गच्छते गुणसंज्ञिता । निर्गुणत्वं च वैदेह गुणेषु प्रतिवर्तनात् ॥
एवमेव च क्षेत्रज्ञः क्षेत्रज्ञानपरिक्षये । प्रकृत्या निर्गुणस्त्वेष इत्येवमनुशुश्रुम ॥
English Translation
Thus it is that Soul, when his knowledge of Soil disappears, becomes, by his nature, shorn of qualities. We have heard it.
क्षरो भवत्येष यदा तदा गुणवतीमथ । प्रकृतिं त्वभिजानाति निर्गुणत्वं तथात्मनः ॥
English Translation
We he becomes destructible he then assurnes attributes. When, however, he gains his own real nature, he then succeeds in understanding his own condition of being really shorn of qualities.
तदा विशुद्धो भवति प्रकृतेः परिवर्जनात् । अन्योऽहमन्येयमिति यदा बुध्यति बुद्धिमान् ॥
English Translation
By shaking off Nature and beginning to realise that he is different from her, the intelligent Soul then comes to be regarded as pure and stainless.
तदैषोऽन्यत्वतामेति न च मिश्रत्वमाव्रजेत् । प्रकृत्या चैव राजेन्द्र नमिश्रोऽन्यश्च दृश्यते ॥
English Translation
When Individual Soul ceases to exist in a state of union with Nature, then does he become at one with Brahima. When however, he exists united with Nature, he then, O king, seems to be different from Brahma.
यदा तु गुणजालं तत्प्राकृतं विजुगुप्सते । पश्यते चापरं पश्यं तदा पश्यन्न संज्वरेत् ॥
English Translation
Indeed, when Individual Soul shows no affection for Nature and her principles, he then succeeds in seeing the Supreme and having once seen Him wishes not to lose that happiness.
किं मया कृतमेतावद्योऽहं कालमिमं जनम् । मत्स्यो जालं ह्यविज्ञानादनुवर्तितवांस्तथा ॥
English Translation
When the Knowledge of truth comes to him, Individual Soul begins to lament thus:-Alas, how foolishly have I acted by falling through ignorance into this frame composed of nature like a fish entangled in a net.
अहमेव हि संमोहादन्यमन्यं जनाज्जनम् । मत्स्यो यथोदकज्ञानादनुवर्तितवानिह ॥
English Translation
Alas, through Ignorance, I have inigrated from body to body like a fish from water to water thinking that water along is the element in which it can dwell.
मत्स्योऽन्यत्वं यथाज्ञानादुदकान्नाभिमन्यते । आत्मानं तद्वदज्ञानादन्यत्वं चैव वेद्म्यहम् ॥
English Translation
Indeed, like a fish that does not know anything else than water to be its element, I also have never known anything else than children and wives to be my own!
ममास्तु धिगबुद्धस्य योऽहं मग्नमिमं पुनः । अनुवर्तितवान्मोहादन्यमन्यं जनाज्जनम् ॥
English Translation
Fie on me that, through ignorance, am repeatedly passing from body to body in forgetfulness.
अयमत्र भवेद्बन्धुरनेन सह मोक्षणम् । साम्यमेकत्वमायातो यादृशस्तादृशस्त्वहम् ॥
English Translation
The Supreme Soul alone is my friend. I can make friendship with Him. Whatever be my nature and whoever I may be, I am capable to be like Him and can become at one with Him.
तुल्यतामिह पश्यामि सदृशोऽहमनेन वै । अयं हि विमलो व्यक्तमहमीदृशकस्तथा ॥
English Translation
I see my similarity with Him. I am, indeed, like Him. He is pure. It is clear that I am of the same nature.
योऽहमज्ञानसंमोहादज्ञया संप्रवृत्तवान् । ससङ्गयाहं निःसङ्गः स्थितः कालमिमं त्वहम् ॥
English Translation
Through Ignorance and stupefaction, I have becoine associated with Inanimate Nature. Though really shorn of attachments, I have passed this long time in a state of attachment with Nature.
← Previous (Ch. 1622) Full Table of Contents Next (Ch. 1624) →